Chinese
即使在烦恼如贪嗔等生起，以及身体疾病、内心痛苦产生之时，也不应舍弃或放弃秘密大乘的秘密真言本尊之身手印的禅定。时时与本尊的慢心不分离，如前一般，将一切根、境、时都与本尊父母双运，便能迅速成就本尊的悉地果位。第四，舍弃行为而行持唯一之行。以因是禅定，果是手印唯一，将二者结合，在一切显现和三者（指身语意）的间隙中，并非仅仅是修持，而是舍弃九种法行的戏论。虽然不是永远舍弃，因此相续中具有，但在修持之时，不应接受和行持。这是为什么呢？因为这是六种散乱中的有相散乱。第五，行持清净且具有精进的功德。身语意修持为本尊的身语意金刚三，因此不应向低于自己者顶礼和绕转。修持息增怀诛的手印本尊瑜伽禅定，并加以实修时，应具足见解之义，且不退失真言和手印，行持清净。若极大地增上修持念诵的精进，则能迅速成就本尊。第六，圆满二资粮的功德。一切行持皆为本尊，在本尊明观的游舞不间断时，便是福德资粮。于此，在行持之时，了知无自性而不执著，便是智慧资粮，从而无二圆满。第二，利他之行。为了调伏其他所化众生，以念诵的光芒放射和收摄的次第，能圆满自他之利。以有戏论的手印，与所作事业的对境因缘相遇时，也不应舍弃。在手印唯一之时，虽然不是修持戏论之时，但为了调伏其他所化众生，为了灌顶等事业，此有戏论手印的禅定，也应加以修持和示现。因此，因为示现了与所化众生相应的调伏方法，所以能圆满他利。第三，禅定稳固的功德。又是为了瑜伽士自己成办利益，成办共同和殊胜的悉地等。
English
Even when afflictions such as attachment and aversion arise, and when physical illnesses and mental sufferings occur, one should not abandon or give up the samadhi of contemplating the body and mudra of the secret mantra yidam deity of the great secret vehicle. At all times, without separating from the deity's pride, as before, by uniting all senses, objects, and times as the deity father and mother, one will quickly achieve the fruit of the deity's siddhi. Fourth, the practice of being one-sided by abandoning activities. By connecting the cause, which is samadhi, and the fruit, which is the single mudra, it is not just meditation in all appearances and the intervals of the three (body, speech, and mind), but abandoning the elaboration of the nine practices of Dharma. Although it is not abandoned forever, so it is present in the continuum, it should not be accepted and practiced during meditation. Why is that? Because it is the distraction of characteristics among the six distractions. Fifth, the qualities of pure conduct and diligence. By meditating on body, speech, and mind as the three vajras of the deity's body, speech, and mind, one should not prostrate or circumambulate those who are inferior to oneself. When practicing and experiencing the yoga samadhi of the peaceful and wrathful mudra deities, one should have the meaning of the view and maintain the mantra and mudra without degeneration, making the conduct pure. If one greatly increases the diligence of meditation and recitation, one will quickly achieve the yidam deity. Sixth, the qualities of perfecting the two accumulations. All conduct is the deity, and when the play of the deity's clarity is uninterrupted, it is the accumulation of merit. In this, by knowing that there is no inherent nature while practicing, and without attachment, it is the accumulation of wisdom, thus perfecting non-duality. Second, the practice of benefiting others. In order to tame other disciples, by the order of radiating and gathering the rays of recitation, one accomplishes the benefit of oneself and others. When the mudra with elaboration meets the conditions of the object of action, it should not be abandoned. At the time of the single mudra, although it is not the time to meditate on elaboration, for the sake of taming other disciples, for the sake of activities such as empowerment, this samadhi of the mudra with elaboration should also be practiced and shown. Therefore, because it shows the taming method appropriate to the disciples, it accomplishes the benefit of others. Third, the qualities of stable samadhi. Again, for the sake of the yogi accomplishing his own benefit, accomplishing common and supreme siddhis, etc.
Chinese
如果能在此一印上获得稳固，那么通过与成就相结合，毫无疑问地将会成功。第九，处于此一印三昧耶时，由于掌握了道路的基础，虽然具备了与基础相似的根本和支分的全部三昧耶。但尤其要致力于不间断地持诵咒语和手印，作为语三昧耶的基础。并且在观想本尊身之大手印瑜伽的境界中，在一切行为中，也要约束自己不离开明观的本尊和佛母坛城。第十，暖相。外身、内语和秘密心之暖相这三者，在这里比以前更加增盛。在之前的两种道中，暖相是动摇和获得的状况，而在这里，由于之前的习气和稳固而更加增盛。如何增盛呢？外在的暖相是对欲望享乐的执着比以前减少，根识在一切境、时、显现上都习惯于本尊的禅定。内在的暖相是气息停止内外流动，秘密的暖相是禅定没有间断。与以上所说的外内秘密暖相的差别全部都具备明晰和稳固。第十一，相，有四种。第一，真实相。此一印的大相是禅定纯熟，达到究竟时，能真实见到如阳焰、烟雾、萤火虫、灯火、太阳般的五种征相。以及风的五种征相：如烟雾般的缭绕，如阳焰般的摇曳，如萤火般的红光闪烁，如灯火般的红色干燥明亮，如旭日东升般显现于空中。如此等等。见到本尊身语意金刚三者的语字，手印，以及圆满身之化身等。是成就本尊或相或征兆，是成就果位的最初之相，故称为最初之相。第二，神通。由于彼定和总持定二者，此一印的神通所缘广大。并且比之前的两种禅定，在此处二十五数等更多，所缘更加广大，二者都是无上的。此外，五根的二十五种神通，在此一印的阶段也仅仅是动摇和获得而已，这是毫无疑问的。第三，神变。
English
If one can gain stability on this one mudra, then by combining it with accomplishment, it will undoubtedly be successful. Ninth, when abiding in this one mudra samaya, since one grasps the foundation of the path, although one possesses all the root and branch samayas similar to the foundation. But especially, one should strive to continuously recite mantras and mudras as the basis of speech samaya. And in the state of visualizing the great mudra yoga of the deity's body, in all activities, one should also restrain oneself from departing from the clearly visualized mandala of the deity and the consort. Tenth, heat. The three heats of the outer body, inner speech, and secret mind also increase greatly here compared to before. In the previous two paths, the heat is the state of fluctuation and attainment, while here, due to the habits and stability of the previous ones, it increases even more. How does it increase? The outer heat is that attachment to the enjoyment of desires is less than before, and the senses are accustomed to the deity's samadhi in all objects, times, and appearances. The inner heat is that the breath ceases to flow in and out, and the secret heat is that the samadhi is without interruption. All the differences of the outer, inner, and secret heats mentioned above are fully possessed with clarity and stability. Eleventh, signs, there are four types. First, the real signs. The great sign of this one mudra is that samadhi is skilled, and when it reaches the ultimate, one can actually see the five signs like mirages, smoke, fireflies, lamps, and the sun. And the five signs of wind: like smoke billowing, like mirages shimmering, like fireflies flashing red light, like lamps red, dry, and bright, appearing in the sky like the rising sun. And so on. Seeing the speech syllable, mudra, and the complete manifestation of the body of the three vajras of the deity. It is the accomplishment of the deity or a sign or omen, it is the first sign of the accomplishment of the fruit, therefore it is called the first sign. Second, clairvoyance. Due to the two samadhis of that samadhi and total retention samadhi, the object of this one mudra's clairvoyance is vast. And compared to the previous two samadhis, there are more than twenty-five counts here, and the object is even wider, both are unsurpassed. In addition, the twenty-five clairvoyances of the five sense powers also only occur as fluctuations and attainments in this one mudra stage, there is no doubt about that. Third, miracles.
Chinese
拉。身体的征象是神变的奇迹。语言的征象是普遍宣说的奇迹。心意的征象是随之显示的奇迹。心意的力量的征象也是加持。这四种奇迹的方式，也只是作为动摇而获得。第四，观察比以前更清晰和稳定的显现方式。除了那些暖相之外，还有内外的征象，以及力量显现和七种行境等等，所有先前经历过的，在第二个等同于慈悲的定的时候，本体变得清晰和稳定。将先前的两种禅定分开修习，而这里修习等同的瑜伽，真实无别，这是通过更胜一筹的禅定串习的力量而获得的。第十二，梦兆分为两种。第一，好坏变得清晰稳定。四种行为中，睡眠时在梦中，修习道时，好的功德和坏的过失的差别，通过先前的两种道，在这里变得清晰，并且比以前更加稳定。第二，出现十四种成就征象的梦兆。无论是寂静还是忿怒本尊，通过努力修习禅定、三摩地和咒语，修行者会看到这十四种成就的梦兆作为征象。如何看到呢？第一，看到自己与圆满正等觉佛陀的力量相同且相等。第二，看到圆满正等觉佛陀，报身以妙相庄严，瑜伽士自己与佛陀无别，迅速获得。第三，诸大菩萨和帝释天等居住在三界者，瑜伽士在自己的梦中看到他们对自己进行供养。第四，看到无二智慧大光明身显现的佛陀和菩萨，以色等五种欲妙恒时对自己进行供养。第五，在睡眠的梦中，瑜伽士看到自己变成金刚萨埵的大身形，以及著名的金刚手菩萨的殊胜身形。
English
La. The sign of the body is the miracle of transformation. The sign of speech is the miracle of universal expression. The sign of mind is the miracle of subsequent manifestation. The sign of the power of mind is also blessings. These four kinds of miracles only occur as a slight movement. Fourth, the way in which the examination appears clearer and more stable than before. Apart from those signs of warmth, there are also outer and inner signs, as well as the appearance of power and the realm of the seven, etc. All that has gone before, in the case of the second samadhi equal to compassion, the essence becomes clear and stable. The two previous samadhis are practiced separately, but here the yoga of equality is practiced, truly inseparable, which is obtained through the power of the superior samadhi. Twelfth, the signs are twofold in dreams. First, good and bad become clear and stable. Of the four activities, in the dream of sleeping, in the practice of the path, all the distinctions of good qualities and bad faults appear. Through the previous two paths, here it becomes clear, and even more stable than before. Second, fourteen dream signs of accomplishment appear. Whether it is a peaceful or wrathful deity, through diligent practice of meditation, samadhi, and mantra recitation, the practitioner will see these fourteen dream signs of accomplishment as signs. How does one see them? First, one sees oneself as equal and identical to the power of the complete and perfect Buddha. Second, one sees the complete and perfect Buddha, the Sambhogakaya adorned with marks and signs, and the yogi himself as inseparable from the Buddha, quickly attaining it. Third, the great Bodhisattvas and Indra, etc., who dwell in the three realms, the yogi sees in his dream that they are making offerings to him. Fourth, one sees the Buddha and Bodhisattvas, whose great non-dual wisdom appears as a body of light, constantly making offerings to oneself with the five desirable qualities such as form. Fifth, in the dream of sleep, the yogi sees himself as the great form of Vajrasattva, and the excellent form of the famous Vajrapani.
Chinese
第六，如果修行者梦见大力金刚手秘密主，以及持轮菩萨除盖障，还有大佛毗卢遮那佛等对自己顶礼膜拜。这些梦境是由于修行者修持身是本尊身，语是本尊语，意是本尊意的三摩地之力而产生的。第七，如果梦见用珍宝和丝绸等十三种装饰品圆满庄严的美丽天女，以及可爱的男女对自己进行五妙欲的供养，这是迅速获得成就的征兆。第八，如果我确实见到了十方诸佛都安住在各自的刹土中，诸佛对我心生欢喜，并且向我显现经书、书本等令人愉悦的事物和言语。第九，如果梦见转法轮之威力和化身释迦牟尼佛等被所有眷属众生围绕而说法，这是瑜伽士安住在不离身语意三金刚的本尊禅定中，不违越誓言的修持所产生的。第十，如果梦见各种赏心悦目的地方，以及令人愉悦的园林，并以天女等来庄严，并且梦见自己被诸佛加持，这是不离本尊禅定之誓言者所见到的。第十一，如果梦见十方诸佛和众多菩萨亲自为自己，也就是观修本尊的自己灌顶。第十二，如果瑜伽士梦见大持明者之王，也就是究竟道任运成就持明者对自己进行供养。如果梦见由观修身语意为本尊身语意三金刚所产生的各种功德之清晰、无垢、真实的梦境，那么就能成就由观修本尊身语意三金刚所产生的无上果位——佛果。第十三，如果梦见恶劣的种姓……
English
Sixth, if the practitioner dreams of the mighty Vajrapani, the secret lord, and the Bodhisattva Sarvanivaranaviskambhin who holds the wheel, as well as the great Buddha Vairochana, etc., bowing down to oneself. These dreams arise from the power of the practitioner's meditation on the body as the deity's body, speech as the deity's speech, and mind as the deity's mind. Seventh, if one dreams of a beautiful goddess adorned with all thirteen ornaments of jewels and silk, and of lovely boys and girls making offerings of the five desirable objects to oneself, this is a sign that accomplishments will be quickly attained. Eighth, if I truly see all the Buddhas of the ten directions residing in their respective Buddha-fields, and those Buddhas are pleased with me, and manifest to me delightful things such as scriptures and books, as well as pleasant words. Ninth, if one dreams of the power of turning the wheel of Dharma and the emanation Shakyamuni Buddha, etc., being surrounded by all sentient beings and teaching the Dharma, this is what the yogi sees through the practice of abiding in the deity's meditation, inseparable from the three vajras of body, speech, and mind, and not transgressing the vows. Tenth, if one dreams of various delightful places and pleasant gardens adorned with goddesses, etc., and dreams of oneself being blessed by all the Buddhas, this is what is seen by one who holds the vows without deviating from the deity's meditation. Eleventh, if one dreams of the Buddhas of the ten directions and many Bodhisattvas personally bestowing empowerment upon oneself, that is, upon oneself who is meditating on the deity. Twelfth, if the yogi dreams that the great king of vidyadharas, that is, the vidyadhara of spontaneous accomplishment on the ultimate path, is making offerings to oneself. If one sees clear, stainless, and true dreams of various qualities arising from meditating on body, speech, and mind as the three vajras of the deity, then one will accomplish the supreme fruit arising from meditating on the three vajras of the deity's body, speech, and mind—Buddhahood. Thirteenth, if one dreams of an evil lineage...